Notwithstanding Peter's personal acquaintance with the Lord Jesus, and the abundant evidence which had come before him, during Christ's ministry, of his Master's duty and authority, Peter was far from disparaging the value of those attestations to the authority and sway of the Messiah-Prince to be found in the Scriptures of the Old Testament.

I. THE NIGHT OF TIME. The world is, apart from special illumination from above, a dark place. The human race, in this condition of being, are like wanderers in midnight gloom. Ignorance of what it most concerns us to know, sinful habits which cloud the reason and even corrupt the conscience, hopelessness as to the future beyond this brief mortal existence, - such are the elements of moral darkness. The gloom is not unrelieved, but it is real and undeniable.

II. THE LAMP OF REVELATION. The darkness of man's moral condition has been to some extent dispelled and scattered by the light which God himself has kindled in the minds of holy and devout men, and which they have shed upon their fellow-mortals' path. In them has been verified the grand saying of the poet -

"Heaven doth with us, as we with torches do,
Not light them for themselves." The prophets, whose writings form a large part of the sacred volume, have rendered a service to humanity which in our day is inadequately acknowledged. Certainly they have introduced into human thinking and literature many of our sublimest conceptions of God, of morality, of society. And certainly they have done much to sustain the faith of men in a Divine rule, and to inspire the hope of men in a glorious future for the moral universe. Not only did they reveal the coming of the King whose way to empire should be through suffering and death; they revealed the prospect of a kingdom which has yet to be realized, and which is to secure the highest welfare of man and to exhibit the eternal glory of God.

III. THE DAYBREAK OF CHRIST'S KINGDOM. The lamp is well enough for the night; but how welcome and how precious to the watcher or the traveler is the break of day! The day-star, the light-bringer, shines with rays of lustrous promise. Then the gray dawn appears in the east, and reddens as the sunrise approaches. Soon the sun rises in his strength and floods the world with light. The process is a picture of what happens in the spiritual history of humanity.

1. What the day is deserves to be considered. It is the day of knowledge, of holiness, of "hope. Through the shining of the Sun of Righteousness, they who sometime were darkness are now light in the Lord.

2. Where the day shines is also matter of great interest. To St. Peter the glory of noontide splendour was still in the future. Certain it is that the kingdom of Christ, like the path of the just, "shineth more and more unto the perfect day." What we have hitherto seen has been the beauty and the promise of the morning. The full noontide splendour has yet to be revealed. But in indulging bright hopes for the world, for the destiny of our redeemed and regenerated humanity, let us not lose sight of the internal, the spiritual, the personal experience of enlightenment. St. Peter's hope was that "in your hearts" this day should dawn, and this day-star arise. We have to look not only without, but within. If the heart be dark as a cavern secluded in forest depths from every ray of the sun in heaven, of what avail for us is it that the world is bathed in spiritual luster?

APPLICATION.

1. Take heed to the lamp of prophecy, which does not cease to shine, and which is needed by every traveler through the night of time, to direct his feet into the paths of safety, wisdom, and peace.

2. Hail the promise of the morning, and look forward to the spiritual and perfect day. Of times and seasons we know but little; but this we know - "The Lord is at hand;" "The morning cometh." "Lift up, then, your heads, for your redemption draweth nigh." - J.R.T.

As the term "prophecy "is here used without any limitation, it seems clearly designed to comprehend all those prophetical enunciations which have been vouchsafed by the Holy Spirit of God. All such prophecy is a light vouchsafed to man from the great Source of all light and all knowledge. But it is a light purposely shaded at first with some obscurity; it shines only as in a dark place until the day of its fulfilment shall dawn. The epithet here applied to prophecy is rendered in our translation "more sure," but it would be more correctly rendered "more firm, more constant, more enduring." Prophecy affords a more firm and enduring evidence than miracles, inasmuch as it has a slow and gradual development, unfolding its proofs more clearly and completely as ages roll on; its light shines forth to the eyes of men with a fuller and brighter lustre in proportion as the veil is withdrawn from futurity. When miracles are no longer vouchsafed for the confirmation of the truth, prophecy becomes, by the lapse of time, a more powerful and convincing head of evidence as it is proved, by the course of events, to be really prophecy. And thus may it be said that in the more clear and full development of one species of evidence we have a growing compensation for whatever may be conceived to be lost by the lapse of time to the strength, or clearness, or fulness of the other. To this "word of prophecy," he says, "ye do well that ye take heed," that ye pay the serious attention which it deserves; but he cautions them first, before they do so, to know, to recollect, to bear in mind that "no prophecy of Scripture is of any private interpretation." The apostle intends to caution his disciples against the hasty, fanciful, and inconsiderate interpretation of all Scriptural prophecy. Our attention then becomes directed by these words to a subject of great importance — the indiscreet application of the prophetical parts of Scripture. Now undoubtedly we may trace one fruitful source of this practice to the propensity which prevails with all of us to magnify and exaggerate everything that passes within the narrow sphere of our immediate observation. As in the objects presented to our bodily senses, that which stands immediately before us absorbs the greatest portion of our attention and precludes the sight of others that are more distant. Misled by these false and prejudiced views, individuals have been easily carried away with the notion that the occurrences of their own little day and contracted sphere of observation are of sufficient distinction to be made the specific subject of Scriptural prophecy. But operating in unison with this undue appreciation of the importance of events which are present have been an over-forward disposition to display superior penetration and ingenuity amongst those who interpret prophecy, and credulous superstition and prying curiosity amongst those who believe their interpretations. Now in the case of the prophecies contained in Scripture a peculiarly tempting field is opened for those persons who are given to these adventurous speculations. But it is of far less importance to inquire into the causes which have led to the indiscreet application of Scriptural prophecies, or to detail what has taken place in times past, than to endeavour to repress the practice by pointing out the injury which it must ever cause to the general interests of religion and to the authority of the Christian records. Now the principal evil which must with too great certainty be derived from this practice is that of exciting a general prejudice against the truth of all Scriptural prophecies. When different persons are found, many of sufficient credit for learning and acuteness, eagerly and confidently applying the prophecies to events widely different, what impression must be made on the public at large, on those who form their judgment of these matters at a distance and without paying close and accurate attention to them? The inference will too obviously be that the prophecies of Scripture may be turned to any sense at the will of the interpreter. Nor, if such an imputation be cast on the prophetical parts of Scripture, will the cause of revelation in general wholly escape. Or, if the credit of Scripture be saved, it will be saved only at the expense of the veracity and good faith of those who attempt these interpretations. While so much positive evil results from the licence, which has been too often assumed, of hazarding, on light grounds and hasty views, novel interpretations of Scriptural prophecy, the most powerful of all arguments is afforded by this consideration to induce all persons who feel the reverence due to the inspired Word of God to abstain most carefully from this indiscreet practice. Prophecy was not given to gratify the prying curiosity of men ever anxious to dive into the recesses of futurity, nor to exercise their forward ingenuity in searching out new interpretations which might arrest the attention of the public. It was designed for a more availing, a greater, and a nobler purpose — for the purpose of affording to the truth of Christianity its growing testimony, which might be unfolded by degrees and open fresh conviction on the mind as the revolutions of time should produce its gradual accomplishment. Consistently with this purpose, a certain degree of obscurity was unavoidable. Under these views of the real character and true intent of Scriptural prophecy, let it be hoped that the interpretation of it will never be attempted carelessly and lightly from any private motive of exhibiting penetration and ingenuity, but only from the deliberate consideration of what may conduce to the right understanding and elucidation of it.

(G. D'Oyly, D. D.)

The apostle had formerly commended reading of the prophets by the benefit of them; now in reading them he gives warning from the difficulty of understanding them. There often lies a deep and hidden sense under a familiar and easy sentence. Let not men rush into their exposition, like hasty soldiers into a thicket, without seeking direction from the captain. When we come to read them we must subject ourselves to the government of the Spirit.

I. THE INSPIRATION FROM GOD. It was not a vision of their own heads, but they "spake as they were moved by the Holy Ghost."

1. Consider the infallible completion of things long before prophesied in their due seasons (1 Kings 13:2).

2. Consider that their being hath continued from Moses unto this day. This is miraculous — that in so great hurly-burlies and alterations they should not be lost!

3. That the scope of it should be to build up no worldly thing, but only the kingdom of heaven, and to direct us to Jesus Christ.

4. That it should pass with credit through the whole world, and find approbation of all languages, nations, and places, and where it meets with oppositions should make way through them as thunder through the clouds.

5. That the Hebrew tongue, wherein the Old Testament was written, doth so excel all tongues, in antiquity, sanctity, majesty.

6. The majesty of the style, which yet is not only powerful in words, but effectual in working (Hebrews 4:12).

7. From the very baseness of falsehood, we learn to admire the lustre of truth. To disgrace and weaken the credit of the Scriptures Satan had his poets and fabulists, whose mythologies were obtruded for true reports.

8. This is an argument of the finger of God and supernatural power in Holy Writ, that the penners of it renounced all affectation and delivered the true message even against then" own reputations.

II. THE CONSCRIPTION. Although not by the will of man, yet was it done by the hand of man.

1. "Men." Why did not God choose some other nature of greater authority and credit?(1) That no glory might be ascribed to the means (2 Corinthians 4:7).(2) In commiseration of man's weakness (Exodus 20:19).(3) For the security of our souls. If our preacher were an angel, Satan could transform himself into that shape.(4) In fit respondence to the work of our redemption (Acts 3:22).

2. "Men of God." This is an ancient attribute (1 Kings 17:18; 1 Timothy 6:11; 2 Timothy 3:17). But especially they are called men of God because their dispensation comes from God (1 Corinthians 2:13).

3. "Holy men." The Lord who sent them qualified them.

III. THE EXPOSITION, which is by no private spirit, but by the Holy Spirit's illumination of man's mind and directing the Church. He that expounds the Scripture upon the warrant of his own spirit only doth lay the brands of the fire together without the tongs, and is sure at least to burn his own fingers.

(Thos. Adams.)

That is the Scriptural way of stating the great doctrine that the Bible is inspired, that the Bible is the Word of God. And you remark the grand simplicity and directness of the statement. The Holy Spirit speaks to us in Holy Scripture: we can understand that; let us hold by that. How He does so is not revealed, and so we cannot tell. We are all well assured that the supernatural influences of that Divine Spirit do still, in every Christian man and woman, weave in with the natural workings of soul and mind, of heart and head. When the Blessed Spirit helps us to pray He avails Himself of our natural faculties — of our memory, of our perception of things which may befall us, of our capacity of feeling, trusting, and loving. The prayer is the prayer of the Holy Spirit; but it is also the individual and characteristic prayer of this man, of that woman, of that little child. It is exactly so with that rarer gift which we call inspiration, as with the sanctifying, comforting, prayer-prompting communications for which ordinary Christians ask and look day by day. You know how the inspired writers of the Bible retain their individuality. St. Paul does not write like St. John; St. Luke writes quite differently from either, and St. Peter from all three. And yet do you not feel that there is a something which belongs to all of the many men that wrote the Bible 9 One Breath has breathed upon them, one Hand has touched them all! In a certain loose way we may speak of the inspiration of the poet, the orator, the painter; and it would be mere pedantry to quarrel with s phrase so well understood in the main. But never forget that differing not in degree but in kind — differing essentially, vitally, altogether — is the true, holy, Divine inspiration of the men who wrote the Bible. And we are to distinguish likewise between the supreme inspiration thus described and the ordinary and still-continuing gifts of the Holy Spirit. There is a wide difference between that guidance which you and I may get for the asking and the true inspiration of those few among our race concerning whom St. Peter tells us that "holy men of God spake as they were moved by the Holy Ghost." And now, having said so much as to the nature of the inspiration of the Bible, let me suggest some thoughts upon God's Word generally. The Bible, remember, is the Word of God. It not merely contains the Word of God, as in some sense all things do, for "the heavens declare the glory of God, and the firmament showeth His handiwork"; it is the Word of God. It is the flower and crown of all God's revelation to man: everything that we can read, or fancy we read, on the pages of Nature or Providence we find far more plainly stated in the Bible. And we find a vast deal more. We find there things most needful to salvation, about which earth and sea and stars are dumb. Even the lesser characteristics of the Bible are noteworthy. The very language of this blessed book is such as wonderfully suits its claim to be God's message to all races and tongues. The Bible bears translation into other languages as no other book does. It is at home, and at its ease, in all languages. You hear it said that there is no more remarkable miracle of skill than the language of our English Bible, which is indeed the standard of perfection in our tongue. But there is something more in this than the industry, tact, scholarship of the translators. Surely it is that when the Holy Ghost used holy men of old to write God's message to all human beings, He moved them so to write it in such tongues and in such words as would bear, as human words never did, to be rendered into the mother tongue of every being who has speech and reason. And then how this wonderful volume suits all men in matters more vital than its language! There are extraordinary national differences in ways of thinking and feeling, and extraordinary differences in such things between the people of different times and ages. And yet this wonderful book, dealing as it does throughout just with religious faith and feeling, suits man wherever you find him, comes home alike to Eastern and Western nations, never gets out of date, never is outgrown by the increasing intelligence of educated men, and expresses no feeling in which all Christian people cannot sympathise. How it suits all our moods, all our circumstances! In every state of thought and feeling we find what we want in the Bible. And just remember, too, what is the secret of the Bible's so coming home to all. It is not a question, here, of those intuitions of moral truth which, when we read or hear them, make us say, "Now that is true," or even say, "We have often thought that ourselves, though we never heard it expressed before." The Bible comes home to all, because it treats of great facts which we never could have found out, yet which, when told, commend themselves, not to sensibility, not to taste, not even to intellect merely, but to our conscience and heart, to our deepest and most solemn convictions of what is Divine and right and true! Therefore it is that the little volume is the first prized possession of childhood, and old people have it in their hands to the last; therefore it goes into the soldier's knapsack; therefore the aged statesman and judge would read it like a little child; therefore you find it under the pillow of the dying, wet with tears.

(A. K. H. Boyd, D. D.)

That the book which we emphatically call the Bible was written by the inspiration of suggestion.

I. Let us INQUIRE WHAT IS TO BE UNDERSTOOD BY THE INSPIRATION OF SUGGESTION. Some suppose there are three kinds of inspiration, which they distinguish from each other by calling the first the inspiration of superintendency, the second the inspiration of elevation, and the third the inspiration of suggestion.

1. It was necessary that the sacred penman should be conscious of Divine inspiration all the while they were writing. It was not sufficient for them barely to know that they began to write under the influence of the Spirit. For nothing short of a constant realising sense of His motion and direction, could give them full assurance that what they wrote was the infallible Word of God, which they might honestly present to the world under the sanction of Divine authority.

2. The Supreme Being was as able to afford them the highest as the lowest kind of inspiration.

3. That the sacred penmen were utterly incapable of writing such a book as the Bible without the constant guidance of the Holy Ghost.

4. To suppose that they sometimes wrote without the inspiration of suggestion, is the same as to suppose that they sometimes wrote without any inspiration at all. The distinguishing of inspiration into three kinds is a mere human invention, which has no foundation in Scripture or reason. And those who make this distinction appear to amuse themselves and others with words without ideas.

5. That the sacred penmen profess to have written the Scriptures under the immediate and constant guidance of the Holy Ghost.

II. It may be proper to take particular notice of THE MOST WEIGHTY OBJECTIONS WHICH MAY BE MADE AGAINST THE PLENARY INSPIRATION OF THE HOLY SCRIPTURES.

1. It may be said there appears a great diversity in the manner and style of the sacred penmen, which cannot be easily reconciled with the supposition of their being equally and constantly guided by the inspiration of suggestion. It is true, indeed, we plainly discover some variety in the manner and style of the sacred writers. But this is easy to account for, by only supposing that God dictated to each sacred penman a manner and style corresponding to his own peculiar genius, education, and manner of living. But on the other hand, we find a much greater similarity in their manner and style than could be reasonably expected on supposition of their writing agreeably to their own genius and taste, without the suggesting influences of the Spirit.

2. It may be said that the mistakes and contradictions to be found in the Scriptures plainly refute the notion of their being written under the inspiration of suggestion. To this it may be replied in general, that most of the supposed mistakes and contradictions to be found in the Scriptures may be only apparent, and so might be fully removed, if we were better acquainted with the original languages in which the sacred books were written, and with the customs and manners of the different ages and places in which the sacred penmen lived. But the direct and decisive answer to this objection is that it operates with equal force against every kind of inspiration.

3. It may be said, since God originally intended that the Bible should be transcribed by different hands and translated into different languages, there was no occasion for His suggesting every thought and word to the sacred penmen; because, after all, their writings must be subject to human defects and imperfections. It is sufficient to observe here that every transcription and translation is commonly more or less perfect, in proportion to the greater or less perfection of the original. And since the Scriptures were designed to be often transcribed and translated, this made it more necessary, instead of less, that they should be written, at first, with peculiar accuracy and precision.

4. It may be said that the Apostle Paul seems to acknowledge, in 1 Corinthians 7., that he wrote some things in that chapter according to his own private opinion, without the aid or authority of a plenary inspiration. In one verse he says, "I speak this by permission, and not of commandment." And in another verse he says, "To the rest speak I, not the Lord." If we understand these expressions literally, then we must suppose that the apostle and all the other sacred penmen always wrote under a plenary inspiration, only when they gave intimations to the contrary. But we find no such notice given, except in the chapter under consideration; and therefore we may justly conclude that all the other parts of Scripture were written by the immediate inspiration of God. But if, in the second place, we understand the apostle as speaking ironically in the verses before us, then his expressions will carry no idea of his writing without Divine aid and authority. And there is some ground to understand his words in this sense. There is, how ever, a third answer to this objection, which appears to be the most satisfactory; and that is this: the apostle is here speaking upon the subject of marriage; and he intimates that he has more to say upon this subject than either the prophets or Christ had said upon it. Accordingly he says, "I speak this by permission, and not of commandment. To the rest speak I, not the Lord." By these expressions he means to distinguish what he said from what other inspired teachers had said upon the same subject. On the whole there appears no solid objection against the plenary inspiration of any part of the Sacred Scriptures; but, on the other hand, every argument which proves them to be partly, equally proves them to be altogether, given by the immediate inspiration of God. Improvement:

1. If the Bible contains the very ideas and sentiments which were immediately suggested to the sacred pen men by the Divine Spirit, then great caution and circumspection ought to be used in explaining Scripture. The words of Scripture may not be lightly altered, nor expunged, nor supplied, nor wrested from their plain and obvious meaning according to the connection in which they stand.

2. If the Divine Spirit suggested every word and thought to the holy pemnen, then it is not strange that they did not understand their own writings. These the apostle tells us, in our context, they did not under stand. They might, by the aid of the Spirit, write precepts, predictions, promises, and theatenings, of whose import they were ignorant, that would be very intelligible and very useful in future ages. They wrote not for themselves, but for others; not for present, but future times. And this affords an additional evidence of the plenary inspiration of all the sacred writings.

3. If the Bible was written under the inspiration of suggestion, then it is an infallible rule of faith, and the only standard by which to try our religious sentiments.

4. If holy men of old wrote as they were moved by God, then it is reasonable to expect that the Bible should bear clear and strong marks of its Divine author. Accordingly, when we look into the Bible, we find the image and superscription of the Deity on every page. It displays all the perfections of God.

5. If the Bible be the immediate revelation of God's mind and will to men, then it is a most precious book.

6. If the Bible contains the mind and will of God, then all who enjoy it may know in this world what will be their state in the next. It clearly describes both heaven and hell, and the terms upon which we may obtain the one and escape the other.

7. If the Bible be indeed the Word of God, then it is not strange that it has had such a great influence over the minds of men.

(N. Emmons, D. D.)

— "Men spake — from God" (R.V.). It is a definition of inspiration. A definition simple, precise, exhaustive. "Men spoke" — spoke, without ceasing to be men; spoke with all those characteristics of phrase and style, of thought and mind, of position and history which mark and make the man; yet "spoke from God," with a message and mission, under an influence and an impulse, a control and a suggestion, which gave to the word spoken a force and a fire, a touch and a contact, a sight and an insight, unlike other utterances because of a breath of God in it, the God of the spirits of all flesh. "Men spake." "Human beings," St. Peter says — the "men" is emphatic. Shall we blame those who, first of all, would ask, Who? would busy themselves in the endeavour, by examination and comparison, to learn what can be learnt of the authorship of particular books; and would then go on to ask, What? in other words, to bring every appliance, of manuscript and version and ancient quotation, to bear upon the text of Scripture. Inquiries like these are only for the learned. But let us, who can but look on or listen, at least refrain from denunciations of a process for which we ought to have the deepest respect. Men spake. And does not St. Peter as good as say, And remained men in the speaking? Where is the authority for supposing that the inspiring Spirit levelled the intellects, obliterated the characteristics, overwhelmed the peculiarities, of the several writers? Men spake. And one of them has told us how. By a careful investigation of various writings going before, and an earnest endeavour to arrange in their true order the facts of the history which he was to chronicle. Men spake — and men wrote — and they were men still. Matters which toil and pains could ascertain — matters which lay in the province of intellect, whether in the way of research or in the way of discovery — matters for which God had provided the instrument of knowledge in the human being as by Him created, even though ages and generations might come and go before the actual knowledge was made his own — on these things inspiration was silent. Men spake, and in speaking were men still. Even their message, even the thing they were sent to tell, must be expressed in terms of human speech, through a medium therefore of adaptation and accommodation, Men spake — from God. "Moved by the Holy Ghost." The two halves of the text are dependent upon each other. Not angels — or they had no sympathetic, no audible voice for man. Not machines — or speech (which is, by definition, intelligence in communication) had been a contradiction in terms. These human beings spake from God; for He had something to say, and to say to man. There is something which God only can say. There is something which reason cannot say, nor experience, nor discovery, nor the deepest insight, nor the happiest guessing, nor the most sagacious foresight. There is a world of heaven, which flesh and blood cannot penetrate. There is a world of spirit, impervious even to mind. There is a world beyond death, between which and the living there is an impassable gulf fixed. More than this — there is a world of cause and consequence, which no moralist can connect or piece together. There is a world of providence, which gives no account of itself to the observer. More yet than this. There is a fact of sin, inherited and handed on, working everywhere in hearts and lives, spoiling God's work and ruining man's welfare. Who can tell, concerning this, whether indeed there is any recovery from this deep, this terrible, this fatal fall? And yet man needs to hear of these things. And confess now, you who have gone with us thus far, how utterly beside the mark of such a work as this would have been an inspiration of science, or an inspiration of geography, or an inspiration of history, or an inspiration of geology, astronomy, botany, or chemistry. Men spake, and they spake from God. He had that to tell which men by searching could not find out. He set this human being to tell it to his fellows. But oh, trust God to do the right thing! Do not mistrust Him, and summon Him to the bar of your poor intellect every time that you cannot quite see what He was about. How can you account for a slaughter of twenty thousand men in one tiny battlefield in Beth-horon or on Mount Ephraim? how can you explain the dumb ass speaking with man's voice, and Samuel coming up again at the bidding of the witch of Endor, etc. Say, if you are wise, with the three Israelites to King Nebuchadnezzar, "I am not careful to answer thee in this matter." Men spake — and, while they spake, they were men still. But they spake from God — and what they said from Him was truth and nothing but truth, and in it, thus spoken, is the very light of my life. Never will I part with that light till I reach a world which no longer wants it, because the Lord God Almighty and the Lamb are the light thereof.

(Dean Vaughan.).